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A question was asked regarding the differences between Jing (Fright), Ji (Palpitation), Zhengchong (Severe Palpitation), and Kongbu (Terror). The answer is: Ji is synonymous with Zhengchong. Zhengchong refers to a condition where, without any external cause of fright, the heart beats restlessly and uneasily on its own. Jing refers to a sudden disturbance of the heart caused by external stimuli. Zhang Zihe stated: "Jing arises from ignorance of the cause, whereas Kong arises from awareness." Generally, Jing is triggered by hearing a loud noise, while Kong involves an internal awareness, resembling the feeling of being hunted. It manifests as an inability to sit or lie down alone, requiring companionship to alleviate fear, or a necessity for light at night; without light, fear persists. The *Neijing* does not use the term "Jingbu," which first appears in the "Ben Tun" chapter of the *Jingui Yaolue*, stating there is "Jingbu," followed by "Jingkong." Thus, Jingbu is equivalent to Jingkong. Bu and Ju are synonyms, and Kong is also a synonym for Ju; their meanings are identical. Terms paired together as outlines often represent a yin-yang opposition. For example, Xi (Joy) and Nu (Anger) are paired: Xi originates from the Heart, which resides in Yang; Nu originates from the Liver, which resides in Yin. Zhi (Will) and Yi (Intent) are paired: Zhi is static and unchanging (Yin), while Yi is dynamic and unstable (Yang). When Jing and Kong are paired, Jing is caused by external triggers disturbing the Heart internally, causing the Spirit (Shen) to fluctuate; Kong is caused by confusion from external factors depleting the Will (Zhi) internally, leading to a retreat of Essence (Jing). Therefore, the *Neijing* states that Jing causes the Heart to have no foundation, the Shen to have no return, and thoughts to be undetermined, resulting in chaotic Qi. Kong causes Essence to retreat; this retreat blocks the Upper Jiao, preventing Qi from returning, leading to distension in the Lower Jiao and stagnation of Qi. Furthermore, it mentions that those who were once noble but became lowly, or wealthy but became poor, may suffer from internal binding of sorrow and worry, leading to Tuoying (depletion of nutritive Qi) and Shijing (loss of essence). In deep disease with deficient Qi, one may experience sudden fright (Salerran Jing); these cases involve diseases moving the internal Shen due to external events. Conversely, when Jing and Kong arise from internal imbalances of Yin and Yang, Jing is caused by Fire-Heat scorching and agitating the Heart, leading to chaotic Shen. Since Shen's functions are variable, the manifestations of Jing vary, corresponding to the Five Spirits. If the Liver's Hun (Ethereal Soul) is unsettled, it leads to Jinghai (frightened startle) and Jingwang (delirious fright). If the Lung's Po (Corporeal Soul) is unsettled, it leads to Jingzao (agitated fright). If the Spleen's Yi (Intellect) is unfocused, it leads to Jinghuo (confused fright). If the Kidney's Zhi (Will) is deficient, it leads to Kongjing, with a palpitations sensation in the Heart. Although the Stomach has no specific Spirit, it is the Sea of the Five Zang organs; if Heat accumulates there, it can cause Jingkuang (frightful mania), and even hearing wooden sounds may cause the Heart to tremble. Kong, however, is caused by Heat injuring the Kidney; Kidney injury leads to Essence deficiency, which results in Will insufficiency. Since the Will is inherently stable and unmoving, Kong presents with few other symptoms. Regarding the pathogens of Jing in the *Neijing*, they include Fire and Heat pathogenic factors, climatic influences of Si Tian and Zai Quan, heat diseases of various meridians, accumulation of Yang Qi, and Qi merging into Yang, all categorized under Jing disorders. Thus, the *Bingji* summarizes that all frightful disorders belong to Fire. Regarding pathogens of Kong, they include Essence and Qi merging into the Kidney, Blood deficiency, Yin deficiency with Yang invasion, Yin-Yang conflict, Stomach Heat with weak Kidney Qi, and Kidney meridian movement disorders. However, the Liver is involved in both Jing and Kong because its Qi belongs to Yang yet resides in Yin, housing Blood and Hun. Unsettled Hun moves the Shen, causing Jing; Blood deficiency depletes the Zhi, causing Kong. Thus, the Liver encompasses both. Aside from external contraction of Fire and Heat, most internal Jing and Kong arise from disturbances in the body's Yin and Yang. However, it is not limited to Fire and Heat; urgency in the Yangming Meridian can also cause Jing. A question was posed: Are the treatments for Jing and Kong, based on internal and external causes, the same or different? The answer is: Treatment for Jing aims to calm the Shen, while treatment for Kong aims to stabilize the Zhi; thus, therapies must distinguish between Yin and Yang and cannot be identical. In the *I Ching*, Qian and Kun interact, Kan and Li are arranged; only after Kan and Li interact does one achieve "Ji Ji" (After Completion). Humans correspond to the Five Zang organs: the Heart is Li Fire, Yin inside and Yang outside; the Kidney is Kan Water, Yang inside and Yin outside. The interior represents the Master (Zhu), and the exterior represents the Function (Yong). The interior masters the Five Spirits, while the exterior utilizes the Five Qi. Therefore, the Heart governs Shen with Yang as its function, and the Kidney governs Zhi with Yin as its function. Yang corresponds to Qi and Fire; Yin corresponds to Essence and Water. Achieving "Water and Fire Ji Ji" requires Yin Essence to ascend to calm the Shen, and Yang Qi to descend to stabilize the Zhi. Otherwise, Shen fluctuates internally, Yang dissipates externally, Zhi is disturbed internally, and Yin Essence descends improperly. Given the distinction between the two Zang organs' Water and Fire, treatments must differ slightly. For Jing, one must first calm the Shen so that scattered Qi can converge; once Qi converges, the Yang pathway functions. For Kong, one must first stabilize the Zhi so that lost Essence can be secured; once Essence is secured, the Yin function operates. Medicinal prescriptions must differentiate the Sovereign, Minister, Assistant, and Envoy roles for these two Zang organs, and treatments for internal versus external causes will also vary slightly. For Jing caused by external factors, although Zhang Zihe advocated "Ping" (calming/accustoming) by exposing patients repeatedly to the frightening stimulus until they become accustomed, a better approach is to first calm the mind and regulate Qi before administering medicine. For Jing caused by internal agitation of the Shen, Zhang's method is unsuitable; instead, medicine should balance Yin-Yang excess and deficiency to calm the Shen and stabilize the Zhi. The human body is governed by the Heart, which nourishes Blood. When Heart Blood is deficient, Shen and Qi lose their residence; an empty residence allows Phlegm to invade, causing Ji and Jing. Alternatively, hearing loud noises, seeing strange objects, facing danger, or losing resolve due to events can cause the Heart to be disrupted, leading to a trembling state, which is defined as Jing. If Heart deficiency leads to water retention, fluid trickles in the chest, and floating Qi moves; as water ascends, Heart Fire repels it, causing Heart insecurity and a heavy or pounding sensation, which is defined as Ji. For Jing, administer formulas to resolve Phlegm and calm fright. For Ji, administer formulas to drain water and eliminate fluid retention. This constitutes supporting deficiency, nourishing Heart Blood, and harmonizing Heart Qi. Using only acrid-warm-dry herbs may ignite Heart Fire further, leading to Wind generated by Heat.